Jeffrey actually takes up about eleven pages of his book taking up the question of whether 'Secret Mark' and its homosexuality were rooted in Platonism. Five of those pages form a section discussing the person of Alcibiades, the young 'rich youth' of ancient Athens who famously wanted to love Socrates. Here is the conclusion of that investigation:
Alcibiades 'wanted] to learn philosophy in order to rule well. Explaining that he loves Alcibiades' soul rather than his body (Alcibiades I 1046-105a, 1310), Socrates is still trying to teach him to "Know thyself" ( 1.104e–105a, 131c), Socrates is still trying to teach him to ''Know thyself'' (124b). But the Alcibiades of the Symposium, like the historical one, is impervious to instruction. He had missed all the other speeches, including Socrates' account of Diotima's teaching. He compares Socrates to a satyr, but his speech is itself compared by Socrates to the satyrs' play that, according to Athenian custom, was staged after every three tragedies to provide comic relief (222d). With no idea what Socrates has been talking about, unable to understand Socrates' encouragement to transcend merely physical love, Alcibiades provides the comic dessert to this banquet of serious speeches: drunk, clumsy, self-serving where Agathon is lyrical and self-aggrandizing; physical and debauched where Socrates is spiritual and self-disciplined. Alcibiades, then, reaffirms Athenian and Platonic assumptions about sexual roles and ideals by his inability to conform to them, hilariously inverting with his salacious demands an ancient Greek ideal that a man should lead a boy to transcend mere sexuality for the sake of more spiritual goals. [p. 198]One might think that Jeffrey might have reached the very opposite conclusion from what appears in his book - i.e. that the 'gay vibe' in Secret Mark might be reflective of the Alexandrian Church's indebtedness to Plato.
Of course given Jeffrey set out to write a book to condemn Smith, it should not be surprising to the reader that he encourages his readers to look away from the example of Alcibiades and instead accept his claim that Secret Mark is actually reflective of contemporary gay lifestyle choices:
Is the Mar Saba document also a satyrs' play? It too has aspects that are "hard not to find amusing," despite being full of vocabulary derived from the Eleusinian Mysteries. Eventually it will become clear that the Mar Saba text, too, is wickedly funny when viewed from the perspective of its true author — and certain other perspectives besides. But it is not ancient Athenian homosexuality that is being Jesus is no Socrates, and the young man no Alcibiades. The butt of the joke lies elsewhere, as it were. [ibid]Well, I have to admit I must have read and re-read the Letter to Theodore at least two hundred times and I have never once cracked a smile. Maybe I missed the 'joke' that Jeffrey claims is there because I don't share his sense of humor (he apparently still derives the same amusement a teenager does developing sexual double entendres from commonly used expressions).
Nevertheless, it is worth our time citing from his utterly worthless book insofar as it draws our attention to the example of Alcibiades. For we have mentioned many times that we know from his other works that Clement shared a gospel with the Carpocratians. This gospel had the same basic structure as the Gospel according to the Hebrews cited by Origen in his Commentary on Matthew and other texts related to the Diatessaron. In this so-called Phillips gospel narrative (so-named after the Rev. C W Phillips who first noticed this pattern) the rich youth of Mark 10:17 - 31 is juxtaposed against the 'rich fool' (Luke 12) and after rejecting Jesus's answer to his question about 'eternal life,' dies and is ultimately prepared for resurrection in the course of the Dives and Lazarus narrative that follows.
I have always found it striking that LGM 1 immediately follows this section of text in Secret Mark. This presumably means that the rich youth is the same figure at the heart of Mark 10:17 - 31. Smith certainly noted the proximity of one 'rich youth' narrative to the other. Yet it is important to remember that in the Question of the Rich Youth pericope, the 'rich youth' walks away not feeling it is necessary for him to give us 'lust' (i.e. for material things including sex). The Carpocratians, Clement says interpreted this in terms of a rejection of Law (as the Creator, they argued, encouraged lust through his commandments). Clement rejects that interpretation but nevertheless it is important to recognize that at least some of the 'Carpocratian' assumptions about the passage form the basis to Clement's own exegesis of the material.
As we noted in previous posts, the non-canonical gospel that Clement shared with the Carpocratians (as well as the Marcionite gospel) inserted the Greatest Commandment pericope into Mark 10:17 - 31. In this way, Jesus begins by making clear that 'loving both God' (i.e. the Father) and 'the neighbor' (i.e. Jesus) is established as the focus of the narrative. Clement also notes in his rejection of the Carpocratian interpretation of this passage that the initiate must come to be aware of his own ignorance of the truth. This is nothing short of the first step towards the personal transformation at the heart of the Christian mystery religion.
Speaking of the 'rich youth' of the pericope, Clement says:
To attain the knowledge of God is impossible for those who are still under the control of their passions. Therefore they cannot attain the salvation they hope for as they have not obtained any knowledge of God. He who fails to attain this end is clearly subject to the charge of being ignorant of God, and ignorance of God is shown by a man's manner of life. It is absolutely impossible at the same time to be a man of understanding and not to be ashamed to gratify the body. Nor can the view that pleasure is the supreme Good be reconciled with the view that only the beautiful is good, or that only the Lord is beautiful, and God alone is good and is alone to be loved. [Stromata 3.5]
Again not only is the focus on 'loving' God, but it is specifically developed in the context of the 'rich youth' pericope (Mark 10:17 - 31) where his own ignorance stands in the way of becoming a true disciple of Jesus.
It should be noted that we have good reason to believe from Quis Dives Salvetur that this same 'rich youth' eventually does come around. Clement, as noted many times here, seems to interpret the Zacchaeus narrative (Luke 19:1 - 10) as 'completing' the question raised in Mark 10:17 - 31. As the two narratives follow one another in all the Diatessaron texts, my assumption has always been that 'Zacchaeus' is a symbolic name of the youth now 'purified' (Aram. zakai = 'pure').
Yet we should notice also that in Stromata 5.3 the same 'rich youth' is compared directly with Alcibiades:
The knowledge of ignorance is, then, the first lesson in walking according to the Word. An ignorant man has sought, and having sought, he finds the teacher; and finding has believed, and believing has hoped; and henceforward having loved, is assimilated to what was loved -- endeavouring to be what he first loved. Such is the method Socrates shows Alcibiades, who thus questions: "Do you not think that I shall know about what is right otherwise?" "Yes, if you have found out." "But you don't think I have found out?" "Certainly, if you have sought." "Then you don't think that I have sought?" "Yes, if you think you do not know." [Stromata 5.3]I have noted that this section of text witnesses Clement drawing extensively from Platonic texts including the Phaedrus to explain the nature of Christian 'love for God' in the Alexandrian mysteries. I have always been struck by the similarities to LGM 1 and actually believe that Clement is making an allusion to the material from 'Secret Mark' here.
Yet the reference to Alcibiades is especially interesting given Jeffrey's ultimate rejection of any connection between 'Secret Mark' and Platonism. Why is it more reasonable to assume that Morton Smith forged the text to make some idiotic point about modern homosexuality? The same line of reasoning (inspired undoubtedly by too much 'pop culture') is attempted by Stephen Carlson in his book and it is no more convincing. The idea that the youth in Secret Mark might have been drawn from the example of Alcibiades is particularly intriguing.
Even though Jeffrey spends at least five consecutive pages on Alcibiades, he never provides a proper summary of Symposium 216c - 223d. I think this is critical to understand Clement's juxtaposition of the 'true disciple' who 'longs to be with Jesus,' and 'henceforward having loved, is assimilated to what was loved -- endeavouring to be what he first loved' and Alcibiades. In the parallel section in the Symposium:
Alcibiades asserts that Socrates pretends to be erotically attracted to younger men and to be completely ignorant, but that these are all covers. In fact, he lives with great moderation, is very wise, and has no interest in bodily concerns. Once Alcibiades became aware of Socrates' great wisdom, he hoped to seduce Socrates with his good looks in order to glean some wisdom from him. But when he finds himself alone with Socrates, Socrates just converses with him as he always does, not making any kinds of advances. On one occasion, he went with Socrates to the gymnasium and they wrestled together, alone, but Socrates still made no advances
Finally, Alcibiades gave up on waiting for Socrates to make an advance and started actively pursuing him. He invited Socrates to dinner on several occasions, and once they stayed up talking so late that Alcibiades was able to convince Socrates to stay the night.
Alcibiades pauses here to note that he would not go on were he not so drunk. Like someone who has been bitten by a snake, Alcibiades has been bitten by philosophy, but since everyone else here has also been bitten, he feels comfortable sharing his story.
Once Socrates and Alcibiades had rested themselves upon the couches, Alcibiades put it straight to Socrates, telling him that Socrates was the only lover good enough for him and that he would gratify Socrates in any way he wished if Socrates would help to make him a better person. Socrates replied that if things were as Alcibiades had put them, Socrates would be getting the short end of the stick, exchanging deep wisdom for cheap thrills.
Alcibiades joined Socrates under one sheet but by the end of the night, Alcibiades had not managed to arouse Socrates in the least. Alcibiades felt humiliated, but admired Socrates' self-control. He found further evidence of Socrates' admirable qualities when the two served together in a siege against Potidaea. Socrates was better than all the others at putting up with food shortages and with the winter, and when there was a feast, Socrates could drink everyone under the table without even getting tipsy. On one occasion, Socrates spent an entire day and night standing still, thinking about a problem. In battle, Socrates showed great bravery, once saving Alcibiades' life.
Alcibiades concludes his speech by remarking that we cannot liken Socrates to any other person, past or present. At best, we can compare him to a satyr who is god-like on the inside. Alcibiades warns Agathon not to be fooled or seduced by Socrates in the way he has been.
Alcibiades' speech serves primarily to show that Socrates exemplifies the qualities of the ideal lover alluded to in Diotima's speech. He seems completely aloof from physical pleasures, disdainful of Alcibiades' sexual advances, and seeks to lead Alcibiades and other youths through the ascent toward the Form of Beauty. Further, Alcibiades' depiction of Socrates on military campaigns suggests that he is rough and brave, much like Diotima's physical characterization of Love.
The relationship between Alcibiades and Socrates is also interesting in this respect. Alcibiades, as the younger, handsome man, would be expected to be the loved one of Socrates, and Socrates would be expected to pursue him in order to gain sexual gratification. Alcibiades finds none of his advances working, and ends up switching roles, where he becomes the lover in hot pursuit of Socrates. Still, he fails to arouse Socrates and gratify him as he'd hoped. This leaves Alcibiades humiliated, puzzled, and admiring of Socrates.
Christopher Gill provides an interesting reading of Socrates' behavior toward Alcibiades that also explains why Socrates is so clearly flirtatious with Agathon, Alcibiades, and others, when he is by no means interested in sex with them. Gill compares Socrates behavior toward Alcibiades with his normal method of dialectic. In the dialectic, Socrates will question someone who purports to have wisdom in a certain matter, and show that person to be confused and mistaken. The dialectic ends in a state of aporia, where the interlocutor is humiliated and puzzled, forced to rethink his old assumptions. It seems that perhaps Socrates does the same thing in romantic pursuits. By showing indifference to lesser pleasures such as sexual arousal, Socrates deconstructs and subverts Alcibiades' expectations and assumptions about how lovers should interact. Socrates' behavior leaves Alcibiades similarly puzzled and humiliated, and forced to rethink his assumptions about love. Ideally, Socrates would be able to lead Alcibiades toward a deeper understanding of love by being his teacher and guide. Before he can do so, he must demolish Alcibiades' old assumptions and help him to start thinking afresh.
Alcibiades' speech also relates the kind of love that Socrates advocates with the kind of love that is normally spoken about. While attractive men might have an erotic pull on other men, Socrates' great wisdom also has a very strong erotic pull. Though Socrates is not himself physically attractive (Alcibiades likens him to a satyr), his great wisdom draws Alcibiades with greater force than any handsome man could. The pursuit and love of wisdom--philosophy, in other words--is thus presented as the most desirable of all kinds of love, and with the strongest erotic pull. While we may quickly grow tired of this or that sexual partner, our attraction to wisdom, truth, and beauty is unrelenting and always fulfilling.
We should then ask why it is that Clement compares the 'rich youth' of Mark 10:17 - 31 (and LGM 1) with Alcibiades, if Alcibiades never succeeds in getting the attention of the god-like Socrates? The answer is obvious when you take a second look at the reference in Stromata 3.5:
To attain the knowledge of God is impossible for those who are still under the control of their passions. Therefore they cannot attain the salvation they hope for as they have not obtained any knowledge of God. He who fails to attain this end is clearly subject to the charge of being ignorant of God, and ignorance of God is shown by a man's manner of life. It is absolutely impossible at the same time to be a man of understanding and not to be ashamed to gratify the body. Nor can the view that pleasure is the supreme Good be reconciled with the view that only the beautiful is good, or that only the Lord is beautiful, and God alone is good and is alone to be lovedWe must remember that Clement wrote a treatise with the specific purpose of identifying Jesus as the 'true pedagogue.' Thus, when we piece the puzzle together, 'Jesus' represents at the same time the 'true Socrates' and the rich youth (i.e. Mark himself) 'the true Alcibiades.
To this end also Clement's emphasis in Stromata 5.3 that "the knowledge of ignorance is, then, the first lesson in walking according to the Word" makes manifest the difference between the 'rich youth' and Alcibiades. Even though both men are ultimately ignorant of the truth, the rich youth begins not with physical lust for Jesus but a sincere question about the proper interpretation of the Law. The Carpocratians clearly intepreted Jesus's response to his question as emphasizing that it is necessary to curb materialism. In other words, the Jewish religion taught him to curb his sexual appetite but there is still more work. Alcibiades by contrast is a mere pagan.
It would have helped Jeffrey's book if he had actually some familiarity with the writings of Clement ...
